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  1. Mullā Sadrā and Causation: Rethinking a Problem in Later Islamic Philosophy.Sajjad H. Rizvi - 2005 - Philosophy East and West 55 (4):570-583.
    : A central assumption in this essay, in terms of both historical development and methodological approach, is that later Islamic philosophy is characterized by a shift from a substance-based metaphysics to a processoriented metaphysics. Defenders of substance metaphysics often focus on the nature of causation to attack process metaphysics. If there is no substance or substratum for process, then how can events have any causal nature? If neither cause nor the caused are somehow stable in terms of their essence and (...)
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  2.  41
    An Islamic Subversion of the Existence‐Essence Distinction? Suhrawardi's Visionary Hierarchy of Lights1.Sajjad H. Rizvi - 1999 - Asian Philosophy 9 (3):219 – 227.
    The distinction between existence and essence in contingent beings is one of the foundational doctrines of medieval philosophy. Building upon Neoplatonic precursors, thinkers such as Avicenna and Aquinas debated its nature. However, one Islamic philosopher, who had an enormous influence on the development of philosophical discourse in Iran, subverted the traditional Peripatetic vision of reality and disputed the ontological nature of existence. Through a critique of the Peripatetic notion of existence, Suhrawardi demonstrated the irrelevance of the distinction for metaphysical inquiry, (...)
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  3. Avicenna/Ibn Sina.Sajjad H. Rizvi - 2006 - Internet Encyclopedia of Philosophy.
     
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  4.  16
    Between Time and Eternity: Mir Damad on God's Creative Agency.Sajjad H. Rizvi - 2006 - Journal of Islamic Studies 17 (2):158-176.
    The problem of time and creation exercised the ancients and remains a live issue in the philosophy of religion. In Islamdom, the arguments often pitted theologians (mutakallimūn) against philosophers, the former insisting that scriptural accounts entailed a belief in a volitional God choosing to create the cosmos ex nihilo in time, while the latter considered the notion of a cosmos coming into being at a certain point in time a logical absurdity. The real issue at stake as the difference between (...)
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  5.  28
    Classical Arabic Philosophy: An Anthology of Sources. Jon McGinnis, David C. Reisman.Sajjad H. Rizvi - 2009 - Speculum 84 (1):188-189.
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  6.  14
    Mīr Dāmād in India: Islamic Philosophical Traditions and the Problem of Creation.Sajjad H. Rizvi - 2011 - Journal of the American Oriental Society 131 (1):9-23.
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  7. Mullā Ṣadrā and Metaphysics: Modulation of Being.Sajjad H. Rizvi - 2009 - Routledge.
    Introduction 1. Methodological concerns 2. The Modulation of Being 3. The semantics of modulation of being 4. Mental Being 5. Reality and the Circle of being. Conclusion.
     
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  8.  19
    Time and Creation: The Contribution of Some Safavid Philosophies.Sajjad H. Rizvi - 2006 - Revista Portuguesa de Filosofia 62 (2/4):713 - 737.
    The old medieval problem of the temporal relationship between an eternal God and an eternal or timed world remains an issue that animates debates about the nature of God in contemporary philosophy of religion. The Islamic debate pitted the philosophers, in particular Ibn Sīnā [Avicenna], who held that an eternal God produced an eternal world that was merely logically posterior to him, against some theologians, such as al-Ghazālī (Alghazel) who insisted on the scriptural doctrine of creatio ex nihilo and refuted (...)
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  9. The Revival of Gnostic Philosophy in Nineteenth Century Qajar Iran a Study of Mulla Hadi Sabzavari and His Sharh Al-Manzumah.Sajjad H. Rizvi - 1996
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  10.  34
    Yearbook of Muslims in Europe, Volume 1. Edited by Jørgen S. Nielsen, Samim Akgönül, Ahmet Alibašić, Brigitte Maréchal, and Christian Moe.Sajjad H. Rizvi - 2012 - The European Legacy 17 (5):705 - 706.
    The European Legacy, Volume 17, Issue 5, Page 705-706, August 2012.
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